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﴿ نَحۡنُ نَقُصُّ عَلَيۡكَ أَحۡسَنَ ٱلۡقَصَصِ بِمَآ أَوۡحَيۡنَآ إِلَيۡكَ هَٰذَا ٱلۡقُرۡءَانَ وَإِن كُنتَ مِن قَبۡلِهِۦ لَمِنَ ٱلۡغَٰفِلِينَ ﴾

سورة يوسف

3. We relate unto you (Muhammad صلى الله عليه و سلم) the best of stories through Our Revelations unto you, of this Qur’ân. And before this (i.e. before the coming of Divine Revelation to you), you were among those who knew nothing about it (the Qur’ân).

﴿ فَأَصَابَهُمۡ سَيِّـَٔاتُ مَا كَسَبُواْۚ وَٱلَّذِينَ ظَلَمُواْ مِنۡ هَٰٓؤُلَآءِ سَيُصِيبُهُمۡ سَيِّـَٔاتُ مَا كَسَبُواْ وَمَا هُم بِمُعۡجِزِينَ ﴾

سورة الزمر

Therefore the evil consequences of their deeds overtook them, and the wrongdoers among these [pagans] will be overtaken by the evil consequences of their deeds, and they will have no escape[14].

﴿ ۞ وَٱذۡكُرُواْ ٱللَّهَ فِيٓ أَيَّامٖ مَّعۡدُودَٰتٖۚ فَمَن تَعَجَّلَ فِي يَوۡمَيۡنِ فَلَآ إِثۡمَ عَلَيۡهِ وَمَن تَأَخَّرَ فَلَآ إِثۡمَ عَلَيۡهِۖ لِمَنِ ٱتَّقَىٰۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّكُمۡ إِلَيۡهِ تُحۡشَرُونَ ﴾

سورة البقرة

And remember Allah during the appointed days[102]. But whoever hastens to depart [Mina] on the second day, there is no sin upon him; and whoever delays [until the third], there is no sin upon him for those who fear Allah. So fear Allah, and know that you will be gathered before Him.

﴿ وَقَالَ مُوسَىٰ يَٰفِرۡعَوۡنُ إِنِّي رَسُولٞ مِّن رَّبِّ ٱلۡعَٰلَمِينَ ﴾

سورة الأعراف

104. And Mûsâ (Moses) said: "O Fir‘aun (Pharaoh)! Verily, I am a Messenger from the Lord of the ‘Âlamîn (mankind, jinn and all that exists).

﴿ وَمَا يَتَّبِعُ أَكۡثَرُهُمۡ إِلَّا ظَنًّاۚ إِنَّ ٱلظَّنَّ لَا يُغۡنِي مِنَ ٱلۡحَقِّ شَيۡـًٔاۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِمَا يَفۡعَلُونَ ﴾

سورة يونس

Most of them follow nothing but assumptions. However, assumptions are of no avail against the truth. Indeed, Allah is All-Knowing of what they do.

﴿ ٱلشَّمۡسُ وَٱلۡقَمَرُ بِحُسۡبَانٖ ﴾

سورة الرحمن

5. The sun and the moon run on their fixed courses (exactly) calculated with measured out stages for each (for reckoning).

﴿ وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَٰنَ مِن صَلۡصَٰلٖ مِّنۡ حَمَإٖ مَّسۡنُونٖ ﴾

سورة الحجر

26. And indeed, We created man from dried (sounding) clay of altered mud.

﴿ وَٱلَّذِينَ ٱسۡتَجَابُواْ لِرَبِّهِمۡ وَأَقَامُواْ ٱلصَّلَوٰةَ وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَهُمۡ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ ﴾

سورة الشورى

and those who respond to their Lord and establish prayer, and conduct their affairs by mutual consultation, and spend out of what We have provided for them;

﴿ قَالُواْ ٱطَّيَّرۡنَا بِكَ وَبِمَن مَّعَكَۚ قَالَ طَٰٓئِرُكُمۡ عِندَ ٱللَّهِۖ بَلۡ أَنتُمۡ قَوۡمٞ تُفۡتَنُونَ ﴾

سورة النمل

47. They said: "We augur ill omen from you and those with you." He said: "Your ill omen is with Allâh; nay, but you are a people that are being tested."

﴿ وَلَئِن شِئۡنَا لَنَذۡهَبَنَّ بِٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ ثُمَّ لَا تَجِدُ لَكَ بِهِۦ عَلَيۡنَا وَكِيلًا ﴾

سورة الإسراء

If We willed, We could surely take away what We have revealed to you, then you would find no guardian to plead its return from Us;

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Anas ibn Mālik (may Allah be pleased with him) reported: It was time for prayer. Those who were close to their homes went to their families (to perform ablution). Some people remained. The Messenger of Allah (may Allah's peace and blessings be upon him) was brought a stone pot. It was too small for him to open his palm therein. All of the people made ablution.” They said: “How many of you were there?” He said: "Eighty and more.” Another narration reads: "The Prophet (may Allah's peace and blessings be upon him) called for water, and he was brought a wide shallow vessel with some water in it. He put his fingers in it. Anas said: "I saw water flowing from between his fingers. I then counted those who performed ablution and found them between seventy and eighty."

Al-Bukhari and Muslim with multiple versions

Anas (may Allah be pleased with him) tells that the ‘Asr (Afternoon) prayer became due while the Companions were with the Prophet (may Allah's peace and blessings be upon him) in Madīnah. Those whose homes were nearby went there to make ablution. Those with distant homes stayed. The Prophet (may Allah's peace and blessings be upon him) was brought a stone pot with some water in it. The pot, however, was so small to accommodate the Prophet's hand. Nevertheless, the Companions, who were eighty or more, were able to make ablution therefrom.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "While Ayyūb (peace be upon him) was taking a bath, naked, golden locusts began to fall on him. Ayyūb started collecting them in his clothes. His Lord, Glorified and Exalted, called him: 'O Ayyūb, have I not made you rich enough not to be in need of this?' Ayyūb replied: 'Yes, by Your might, but I cannot dispense with Your blessing.'"

Narrated by Bukhari

While Prophet Ayyūb (peace be upon him) was taking a bath naked, numerous pieces of gold, in the form of locusts, fell on him. Ayyūb (peace be upon him) kept collecting them and putting them in his clothes. Thereupon, his Lord, Glorified and Exalted, called him, saying: Have I not made you rich enough not to be in need of this? He replied: Yes, by Your glory. Yet, I have not taken this out of avarice or greed for this worldly life; but because they are a blessing from You.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “None spoke in the cradle, except three: ‘Īsa, the son of Maryam and the companion of Jurayj. Jurayj was a worshiper. He had a hermitage and while he was there, his mother came in and called him while he was praying. He asked: ‘My Lord, my mother or my prayer?’ And he continued his prayer, so she left. The next day she came again and called him while he was in prayer. He asked: ‘My Lord, my mother or my prayer?’ and he continued his prayer. The following day she came again and called him while he was in prayer. He asked: ‘My Lord, my mother or my prayer?’ and he continued his prayer. She said: ‘O Allah, do not let him die until he sees the faces of prostitutes.’ The Children of Israel talked about Jurayj and his worship. There was a prostitute who they took to be an icon of beauty. She offered to seduce him. She tried to do so, but he did not pay her any attention. So she approached a herdsman who used to take refuge in Jurayj’s hermitage. She offered herself to him and he had sexual intercourse with her. She became pregnant, and when she gave birth she claimed that it was Jurayj’s son. The people went to him, invoked curses upon him, destroyed his hermitage, and attacked him. He said: ‘Why are you doing this?’ They replied: ‘You fornicated with this woman and she bore you a child.’ He asked: ‘Where is the child?’ So, they brought the child to him. He said: ‘Leave me until I pray.’ When he had finished praying he came to the boy and poked him in the stomach, and said: ‘O boy, who is your father?’ The boy responded: ‘So-and-so, the herdsman.’ So the people turned to Jurayj, kissing him and touching him, seeking his blessing. They offered to rebuild his hermitage with gold, but he refused and asked them to rebuild it with mud, just as it had been before, and so they did. There was also a baby, who was suckling from his mother when a rider dressed in fine garments passed by on an agile animal. His mother said: ‘O Allah, make my child like this one.’ The baby stopped suckling and looked at the man, and said: ‘O Allah, do not make me like him.’ He then continued suckling.” Abu Hurayrah said: “It is as if I can see the Messenger of Allah (may Allah’s peace and blessings be upon him) right now demonstrating the baby suckling with his forefinger in his mouth.” He (may Allah's peace and blessings be upon him) continued: “And some people passed by holding a slave girl, who they were beating and accusing of fornication and theft. She was saying: ‘Sufficient is Allah for me, and the best of Guardians is He.’ The mother said: ‘O Allah, do not make my child like her.’ Again the baby stopped suckling, looked at her and said: ‘O Allah, make me like her.’ At this point they spoke to each other. The mother said: ‘A good looking man passed by and I asked Allah to make my son like him, and you asked Allah not to make you like him. Then, the people passed by with this slave girl who was being beaten and accused of fornication and theft, and I asked Allah not to make my son like her and you asked Allah to make you like her!’ The child said: ‘The man was a tyrant, so I asked Allah not to make me like him. They were accusing the girl of fornication but she had not committed it, and they were accusing her of stealing, but she had not stolen. So I asked Allah to make me like her.’”

Narrated by Bukhari & Muslim

Abu Hurayrah (may Allah be pleased with him) reported that our Prophet (may Allah's peace and blessings be upon him) said: “None spoke in the cradle, except three…”they were: 1. ‘Īsa, the son of Maryam (peace be upon him) and this was one of the signs of Allah, the Exalted, as he spoke while he was in the cradle. 2. The companion of Jurayj. Jurayj was a man of worship and Allah exonerated him of the accusation that the people wished to attach to him. He revealed this sign as a miracle for Jurayj, when the child spoke declaring his innocence. 3. A child who was suckling from his mother, when a fine looking man passed by on an agile horse. The Prophet (may Allah's peace and blessings be upon him) demonstrated the child’s suckling by putting his forefinger in his mouth and sucking it, actualizing the situation (may Allah’s peace and blessings be upon him). The child said: "O Allah, do not make me like him." Then some people came by with a slave girl. The woman was being beaten and accused of fornication and theft, but she was saying: "Sufficient is Allah for me, and the best of Guardians is He." So the mother of the child, while she was breastfeeding him, said: "O Allah, do not make my child like her." So he stopped suckling and looked at the slave girl and said: "O Allah, make me like her." So he began speaking with his mother - the infant sat up and talked to her. She said: "I passed by - or this handsome man passed by - and I said: 'O Allah, make my child like him,' then you said: 'O Allah, do not make me like him.’" He said: "Yes, this man was a stubborn tyrant, so I asked Allah not to make me like him. Regarding the woman; they were accusing her of fornication and theft, but she was saying: 'Sufficient is Allah for me, and the best of Guardians is He', so I said: 'O Allah, make me like her – make me pure of fornication and theft, entrusting my affairs to Allah, as indicated by her statement: 'Sufficient is Allah for me, and the best of Guardians He is.''"

Sa‘īd ibn Jubayr reported: I said to Ibn ‘Abbās: "Nawf al-Bakāli claims that Mūsa is not the Mūsa of the Children of Israel; that he is a different Mūsa." He said: "The enemy of Allah has lied. Ubay ibn Ka‘b reported: The Prophet (may Allah's peace and blessings be upon him) said: “Mūsa stood to deliver a speech before the Children of Israel and the people asked him: ‘Who is the most learned person among the people?’ Mūsa replied: ‘I am.’ Allah rebuked him because he did not attribute the knowledge to Him. So Allah revealed to him: ‘At the junction of the two seas, there is a servant of Ours who is more learned than you.’ Mūsa asked: ‘O my Lord, how can I meet him?’ Allah said: ‘Take a fish and put it in a basket and then set out, and where you lose the fish, you will find him.’ So he set out along with his boy-servant Yūsha‘ ibn Nūn, and they carried a fish inside a large basket until they reached a rock (on which) they both laid their heads down and slept. The fish snuck out of the basket and slipped off through the sea. Mūsa and his boy-servant were astonished. They continued on through the rest of the night and day, and the next morning Mūsa said to his boy-servant: ‘Bring us our meal; truly, we have suffered much fatigue on this journey.’ Mūsa did not feel tired until he had passed the place that Allah had told him to look for. His boy-servant then said to him: ‘Do you remember when we rested on the rock? Well, I forgot all about the fish; and it was none other than the devil who made me forget.’ Mūsa said: ‘That was what we have been looking for,’ so they returned, retracing their footsteps. When they reached the rock, they found a man shrouded with a robe. Mūsa greeted him with the greeting of peace. Al-Khidr said: ‘Is there (such a greeting of) peace in your land?’ Mūsa said: ‘I am Mūsa.’ He said: ‘Are you the Mūsa of the Children of Israel?’ Mūsa said: ‘Yes,’ and added: ‘May I follow you so you can teach me something of the guidance that you have been taught?’ Al-Khidr said: ‘You will not be able to have patience with me. O Mūsa. I have some of Allah's knowledge, which He has bestowed upon me that you do not know, and you too, have some of Allah's knowledge, which He has bestowed upon you that I do not know.’ Mūsa said: ‘If Allah wills, you will find me patient, and I will not disobey you.’ So they set out walking along the shore, until a boat passed by and they asked the crew to let them on board. The crew recognized Al-Khidr and allowed them on board free of charge. A bird came and perched on the edge of the boat and pecked in the sea once or twice. Al-Khidr said: ‘My knowledge and your knowledge compared to Allah's knowledge are like the pecking of that bird in the sea.’ Al-Khidr then broke one of the boat's panels and pulled it out. Mūsa said to him: ‘These people gave us a free ride, yet you have broken their boat so its people will drown!’ Al-Khidr said: ‘Did I not say that you would not be able to have patience with me?’ Mūsa said: ‘Call me not to account for what I forgot and be not hard upon me in my affairs.’ So Mūsa’s first questioning was due to forgetfulness. They both continued on and came upon a boy playing with some other boys. Al-Khidr took hold of the boy's head and pulled it right off with his hands, killing him. Mūsa said to him: ‘Have you killed an innocent soul without a right?’ He said: ‘Did I not say to you that you would not be able to have patience with me?’ Ibn ‘Uyaynah said: ‘And this was more assertive.’ They continued on until they came to a town and they asked the people for some food, but they refused to entertain them. They found a wall in the town that was on the point of falling down. Al-Khidr set it straight with his own hands. Mūsa said: ‘If you had wished, surely, you could have asked for wages for that!’ He said: "This is the parting between you and me.’" The Prophet (may Allah's peace and blessings be upon him) said: "May Allah have mercy on Mūsa! If only he had had more patience so Allah could have told us more about them both!"

Narrated by Bukhari & Muslim

Sa‘īd ibn Jubayr said that he informed Ibn ‘Abbās that a man named Nawf al-Bakāli claimed that the Mūsa who was with Al-Khidr is not the same Mūsa that was sent to the Children of Israel, and it was another Mūsa. So Ibn ‘Abbās said: "The enemy of Allah has lied." This statement came as a rebuke and warning, not to defame Nawf, as Ibn ‘Abbās had said it in a moment of anger, and statements made in anger are usually inaccurate. Furthermore, his words were due to Al-Bakāli saying something that was not true; this does not mean that it was intentional. He then proved that Nawf had lied by relating the report of Ubay ibn Ka‘b from the Prophet (may Allah's peace and blessings be upon him) in which Mūsa stood to give a speech to the Children of Israel and someone asked him: "Who is the most learned person among the people?" Mūsa said: "I am the most knowledgeable of the people." And Mūsa, peace be upon him, said this according to his belief. So Allah, Exalted and Glorified, rebuked him as he had not ascribed the knowledge he had to Allah by saying: "And Allah knows best." So Allah, the Exalted, revealed to him that at the junction of the two seas there is one of His servants called Al-Khidr, who is more knowledgeable than him. Mūsa said: "My Lord, how can I find him?" Allah said to him: "Carry a fish in a wicker basket and when you lose the fish, you will find Al-Khidr there." So Mūsa took off with a young servant of his named Yūsha‘ ibn Nūn, and they took a fish in a wicker basket as Allah had ordered them. And when they reached a rock on the sea shore, they put their heads down on the ground and slept. The fish snuck out of the basket and set off into the sea. Allah held the water back from the fish until it became like an arch over it. Mūsa and his servant were astonished at the fish's coming back to life and also about the water being held back from the fish until it became like a tunnel. They carried on for the rest of their night and day, and when morning came, Mūsa said to his servant: "Bring us our meal, indeed we have become tired on our journey." Mūsa (peace be upon him) had not felt tired until they had passed the place they had been told to look for and then he was overcome by exhaustion and hunger. His servant said to him: "While we were at the rock, I lost the fish." Mūsa said: "This is what we were seeking, because that was the sign of Al-Khidr's presence." So they retraced their steps back to where the fish was lost. When they came to the rock, they found a man shrouded by his robe. Mūsa greeted him with the greeting of peace and Al-Khidr said: "Is there (such a greeting of) peace in your land?" meaning: is there any peace in your land? And it was an inquiry of improbability, indicating that the people of that land were not Muslims. Mūsa said to Al-Khidr: "I am Mūsa." Al-Khidr said to him: "Are you the Mūsa who was sent to the Children of Israel?" Mūsa said: 'Yes.' This indicates that the prophets and those of lesser status do not possess knowledge of the unseen, except for what Allah, the Exalted, taught them, because, had Al-Khidr known all matters of the unseen, he would have recognized Mūsa before asking him. It was for this statement in particular that Ibn ‘Abbās mentioned this Hadīth. Then Mūsa said to him: "May I follow you so you can teach me something of the guidance that you have been taught?" It is noteworthy that learning a non-essential religious matter from someone else does not negate him being a prophet or the possessor of divine legislation, because a Messenger must be more knowledgeable than those to whom he is sent in terms of the foundations and branches of the religion, and not in an absolute sense. Al-Khidr replied: "You will not be able to have patience with me", meaning: as I do things that appear evil on the outside, but you will not comprehend the intrinsic nature of what I do. Then he said to him: "O Mūsa, I have some of Allah's knowledge, which He has bestowed upon me that you do not know, and you too, have some of Allah's knowledge, which He has bestowed upon you that I do not know." Mūsa said to him: "If Allah wills, you will find me patient with you without rejecting or disobeying you in anything." Later, they set off walking along the seashore, as they did not have a boat. A boat passed by them and they asked the crew to let them on board. As they recognized Al-Khidr, they let them come on board free of charge. A bird came and perched on the edge of the boat and pecked in sea once or twice. Al-Khidr said: "O Mūsa, my knowledge and your knowledge compared to that of Allah are like the pecking of this bird in the sea." Then Al-Khidr broke one of the boat's panels and pulled it out with an axe, making a hole in it to drown the crew. Mūsa (peace be upon him) said to him: "These people have let us on board free of charge and you have broken their boat and made a hole in it so they will drown!" Al-Khidr reminded him of what he said before by saying: "Did I not say that you will not be able to have patience with me?" Mūsa said: "Do not hold me to account for my forgetfulness, and do not be harsh on me, as that makes it difficult for me to follow you." So Mūsa’s first mistake was due to his forgetfulness. They continued on after disembarking from the boat, until they came upon a boy playing with some other boys. Al-Khidr took the boy's head and ripped it off with his hands. Mūsa said to Al-Khidr (peace be upon him): "Did you kill a soul pure of sin? We have not seen him commit any mistake that warrant killing him, or did he kill someone and should be killed in retribution for it?" Al-Khidr said to Mūsa (peace be upon both of them): "Did I not say to you that you will not be able to have patience with me?" This time, it was with the addition of "to you," which is more rebuking; and that is why Sufyān ibn ‘Uyaynah, one of the narrators of the Hadīth, said: "And this is more assertive," proving it by the addition of "to you.” They continued on until they passed by a town, and they asked the people for some food, but the people refused to entertain them and they found neither lodging nor shelter in that town. They did however, find a wall there that was about to fall down and collapse, so Al-Khidr made a signal with his hand and straightened it up. Mūsa said to Al-Khidr: "If you wished, you could have gotten paid for that to support us on our journey." Al-Khidr then said to Mūsa (peace be upon him): "This third objection is the cause for the split between you and me." The Prophet (may Allah's peace and blessings be upon him) said: "May Allah have mercy on Mūsa! If only he had had more patience, so we could have gained more of the knowledge and wisdom exchanged between them.”

Ibn ‘Abbās (may Allah be pleased with him) reported: “While the mother of Isma‘īl was breastfeeding her son Isma‘īl, Ibrahīm (peace be upon him) brought them to a place near the House (the Ka‘bah); under a tree on the spot of Zamzam and the highest place in the Mosque. During those days there was nobody in Makkah nor was there any water. He settled them there and placed a leather bag containing some dates and a small waterskin containing some water near them, and then set off homeward. Isma‘īl's mother followed him saying: ‘O Ibrahīm, where are you going and leaving us in this valley where there is no one whose company we may enjoy nor is there anything here?’ She repeated it many times, but he did not look back at her. So she asked him: ‘Has Allah ordered you to do this?’ He said: ‘Yes.’ She said: ’Then He will not neglect us.’ She returned and Ibrahīm proceeded onwards, and, on reaching the Thaniyyah where they could not see him, he faced the Ka‘bah and raising both hands, invoked Allah with the following supplications: {Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful} [Sūrat Ibrahīm: 37]. Isma‘īl's mother continued breastfeeding him (Isma‘īl) and drinking the water (she had). When the water in the waterskin had all been used up, she became thirsty and her child also became thirsty. She started looking at him tossing in agony. She left him, because she could not endure looking at him, and found that Mount Safa was the nearest mountain to her in that area. She stood on it and started looking down the valley keenly to see if she could see anybody, but she could not. She descended from Safa and when she reached the valley, she lifted up her robe and ran along the valley like a person in distress, until she had crossed the valley and reached Mount Marwah, on which she stood and started looking, expecting to see somebody, but she did not see anybody. She repeated that (running between Safa and Marwah) seven times. The Prophet (may Allah's peace and blessings be upon him) said: ‘This is the source of the tradition of walking between them (Safa and Marwah).’ When she reached Marwah (for the last time) she heard a voice and she told herself to be quiet and listened attentively. She heard the voice again and said: 'O (whoever you may be), you have made me hear your voice; have you got something to help me?’ And behold, she saw an angel in the Zamzam area, digging the earth with his heel (or his wing) until water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started using her hands to fill her waterskin with water. The water was flowing out after she had scooped some of it. The Prophet (may Allah's peace and blessings be upon him) commented: ‘May Allah bestow Mercy on Isma‘īl's mother! Had she let Zamzam (to flow without trying to control it or had she not scooped that water to fill her waterskin), Zamzam would just have been a stream flowing on the surface of the earth.’ The Prophet (may Allah's peace and blessings be upon him) further added: ‘Then she drank and breastfed her child.’ The angel said to her: 'Do not be afraid of being neglected; this is the House of Allah, which will be built by this boy and his father, and Allah never neglects His people.' The House (the Ka‘bah) at that time was on a high place resembling a hillock, and when torrents (of rain) came, they flowed to its right and left. She lived that way until some people from the tribe of Jurhum - or a family from Jurhum - passed by her and her child, as they (the Jurhum) were coming through the Way of Kadā'. They settled in the lower part of Makkah where they saw a bird hovering. They said: 'This bird must be flying around water; although we know that there is no water in this valley.' They sent out one or two messengers, who discovered the source of water and returned to inform them of it. So, they all came (towards the water). They arrived while Isma‘īl's mother was sitting near the water and asked her: 'Would you allow us to stay with you?' She replied: 'Yes, but you will have no right over the water.' They agreed to that. The Prophet (may Allah's peace and blessings be upon him) further said: ’Isma‘īl's mother was pleased with the whole situation, as she loved having the company of people.’ So, they settled there and later they sent for their families, who came and settled with them, so some of the families became permanent residents there. The child (Isma‘īl) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up. When he reached the age of puberty, they made him marry a woman from among them. After Isma‘īl's mother had died and after Isma‘īl's marriage, Ibrahīm arrived to see the family that he had left there previously, but he did not find Isma‘īl there. When he asked Isma‘īl's wife about him, she replied: 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied: 'We are living in misery, we are living in hardship and destitution,' complaining to him. He said: 'When your husband returns, convey my greetings to him and tell him to change the threshold of the door (of his house).' When Isma‘īl came back, he felt something unusual, so he asked his wife, 'Has anyone visited you?' She replied, 'Yes, an old man of such-and-such description came and asked me about you, and I told him (how you were). He also asked how we were living, and I told him that we were living in hardship and poverty.' So Isma‘īl asked: 'Did he advise you of anything?' She replied: 'Yes, he told me to convey his greetings to you and to tell you to change the threshold of your door.' Isma‘īl said: 'That was my father and he has told me to divorce you. Go back to your family.' So Isma‘īl divorced her and married another woman from among them (the Jurhum). Ibrahīm stayed away from them for a period that lasted as long as Allah wished and then called on them again, but again did not find Isma‘īl. So he went to Isma‘īl's wife and asked her about him. She said: 'He has gone in search of our livelihood.' Ibrahīm asked her: 'How are you getting on?' asking her about their sustenance and living. She replied: 'We are prosperous and well-off (we have everything in abundance).' Then she thanked Allah. Ibrahīm asked: 'What kind of food do you eat?' She said: 'Meat.' He asked: 'What do you drink?' She said: 'Water.’ He supplicated, ‘O Allah, bless their meat and water.’ The Prophet (may Allah's peace and blessings be upon him) added: ‘At that time they did not have grain, and if they had had grain, he would have also invoked Allah to bless it.’ The Prophet (may Allah's peace and blessings be upon him) added: ‘If somebody has only these two things for sustenance, his health and disposition will be badly affected, unless he lives in Makkah.’ In another narration: [Ibrahīm] came and asked: ’Where is Isma‘īl?’ His wife said: ’'He went to hunt.’ His wife said: ’Will you not come in to eat and drink?’ He said: ‘What is your food and drink?’ She said: ‘Our food is meat and our drink is water.’ He said: ‘O Allah, Bless their food and drink.’ The Prophet (may Allah's peace and blessings be upon him) said: ‘Such is the blessing of the prayer of Ibrahīm.’ Then Ibrahīm said to Isma‘īl's wife: ‘When your husband comes back, give my regards to him and tell him that he should keep the threshold of his door firm.' When Isma‘īl came back, he asked his wife: 'Did anyone call on you?' She replied: 'Yes, a good-looking old man came to see me,' and she praised him and added: 'He asked about you, and I told him, and he asked about our livelihood and I told him that we are in a good condition.' Isma‘īl asked her: 'Did he give you any advice?' She said: 'Yes, he told me to convey his regards to you and said that you should keep firm the threshold of your door.' On that Isma‘īl said: 'That was my father, and you are the threshold (of the door). He has told me to keep you with me.' Then Ibrahīm stayed away from them for a period that lasted for as long as Allah wished and called on them after that. He saw Isma‘īl under a tree near Zamzam, sharpening his arrows. When he saw Ibrahīm, he rose up to welcome him (and they greeted each other as a father does to his son or a son does to his father). Ibrahīm said: 'O Isma‘īl, Allah has given me an order.' Ishmael said: 'Do what your Lord has ordered you to do.' Ibrahīm asked: 'Will you help me?' Isma‘īl said: 'I will help you.' Ibrahīm said: ‘Allah has ordered me to build a house here,' pointing to a hillock higher than the land surrounding it. The Prophet (may Allah's peace and blessings be upon him) added: ‘They then raised the foundations of the House. Isma‘īl was bringing the stones and Ibrahīm was building them, and when the walls were high, Isma‘īl brought this stone and placed it for Ibrahīm who stood over it and carried on building. While Isma‘īl was handing him the stones, both of them were saying: {O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.} In another narration: ''Ibrahīm took Isma‘īl and the mother of Isma‘īl and went away. They had a waterskin with them containing some water. Isma‘īl's mother would drink water from the water-skin, so her milk would flow for her child. When Ibrahīm reached Makkah, he told her to stay under a tree and afterwards returned home. Isma‘īl's mother followed him, and when they reached Kadā', she called to him from behind: 'O Ibrahīm, to whom are you leaving us?' He replied: 'To Allah.' She said: 'I am pleased to be with Allah.' She returned to her place and started drinking water from the waterskin, and her milk flowed for her child. When the water had all been used up, she said to herself: 'I should go and look to see if I can see somebody.' She ascended Mount Safa and looked in vain, hoping to see somebody. When she came down to the valley, she ran until she reached Mount Marwah. She ran to and fro (between the two mountains) many times. Then she said to herself: 'I should go and see how the child is,' she went and found him in a state; on the point of dying. She could not endure to watch him dying and said (to herself): 'If I go and look, I might find somebody.' She ascended Mount Safa and looked for a long while, but could not see anybody. In this way, she completed seven rounds (running) between Safa and Marwah. Again she said (to herself): 'I should go back and see how the child is.' Suddenly she heard a voice and she said to that strange voice: 'Help us if you can offer any help.' Lo and behold, it was Jibrīl (whose voice she had heard). Jibrīl hit the earth with his heel like this, and water gushed out. Isma‘īl's mother was astonished and started scooping..."

Narrated by Bukhari

Ibn ‘Abbās (may Allah be pleased with him) reported that Ibrahīm (may Allah's peace and blessings be upon him) brought the mother of Isma‘īl,— Hajar, the Copt, whom the King of Egypt had gifted to his wife Sarah — and her son Isma‘īl - who was then being breastfed - to the vicinity of the Ka‘bah. He left them near a big tree over Zamzam, on a high place upon which the Sacred Mosque would later be built. At that time there were no people there nor was there any water. He left them a leather container of dates and a waterskin. Then Ibrahīm departed to the Levant. The mother of Isma‘īl followed him and wondered where he was going and leaving them in a valley with no people or anything to eat and drink. She asked that many times, but Ibrahīm did not turn to her and instead continued on. Then she asked if Allah had asked him to do this and Ibrahīm said: 'Yes.' She said that Allah would not let them down and returned to her son, while Ibrahīm moved on. When he reached the Thaniyyah near Al-Hajūn, where they could not see him, he stood in the direction of the Ka‘bah and supplicated, raising his hands, saying that he had left his offspring behind in a valley in Makkah with no vegetation, so they would be devoted to worshipping Allah at the Sacred House (where it is forbidden to hunt, cut trees, and fight) and do their prayers. He supplicated to Allah to make people’s hearts quick to love them and to provide them with fruit, so they might thank Allah for His blessings. Allah answered the prayers of Ibrahīm. Hajar breastfed Isma‘īl, drank the water, and ate the dates that she had until there were no more water or dates. She and her son became thirsty then, so she looked at her son writhing in pain, hitting the ground, and rolling around on it. Hajar left as she could not look at him in such a state. She found Safa, the closest mountain to her, and stood on it. Then she looked towards Makkah trying to find people. When she reached the low valley, she did not want to look at her son, so she hastened like an exhausted person, arriving on Marwah. She went seven times between Safa and Marwah in the hope that she would find someone, but she did not. This is the origin of the Sa‘i ritual that people perform during Hajj and ‘Umrah. When she stood on Marwah, she heard a voice and told herself to listen. As she stayed silent, she heard something again. So, she knew that she had really heard it and needed relief. It was the Archangel Jibrīl in the Zamzam area. He dug with his heel or with his wing until water emerged. So Hajar made something like a basin and scooped water into her waterskin and the water gushed forth as she was scooping. Ibn ‘Abbās reported that the Prophet (may Allah's peace and blessings be upon him) said: “May Allah bestow Mercy on Isma‘īl's mother! Had she not scooped that water, Zamzam would just have been a stream flowing on the surface of the earth.” By this the Prophet (may Allah's peace and blessings be upon him) meant that the water would have been a stream. Hajar drank and let her child drink. The angel told her: “Do not be afraid of being neglected; this is the House of Allah, which will be built by this boy and his father, and Allah never neglects His people.'' The place for the House was elevated like a hillock. Torrents would come down from both sides, but would not submerge it. Later, some people from the tribe of Jurhum passed by Hajar and Isma‘īl. They were coming by the Way of Kadā' and stopped in the low area of Makkah. They saw a bird hovering over a place and concluded that the bird was hovering over water, although they had never seen water in that valley before. They sent one or two messengers to check it out. Those who were sent came back with the news of there being water. So the people went to the place and Isma‘īl’s mother was sitting by the water, so they asked her permission to camp in her area. She allowed them to do so, on condition that they would have no right to the water; meaning that she had full rights to the water and that she could give or withhold it if she wished. They agreed. Isma‘īl’s mother was comfortable with them being there, as she hated staying alone. So the Jurhum sent for their families to come and stay there too. They all lived together and increased in numbers. Isma‘īl grew up and learned Arabic from them and their liking for him grew. When he attained puberty, they married him to a woman from their tribe. Isma‘īl’s mother later died. Ibrahīm came to visit his son after he had married, but did not find him. So he asked his wife where he was and she told him that he had gone out to hunt for them. He asked her about their livelihood and condition, and she told him that they were living in a terrible condition. Finding her complaining and dissatisfied with what Allah was testing them with, Ibrahīm feared that his son would develop the same feelings, so he told him to divorce her by saying to the woman: “When your husband returns, convey my greetings to him and tell him to change the threshold of the door (of his house).” This is a metaphor for divorce, as a woman is to her husband like a threshold to a door. When Isma‘īl came back from hunting, he felt as if something had happened at his home. So he asked his wife if someone had visited them. She told him that a man had been. She described him and said that he asked her about their condition and that she had told him that they were in distress. Isma‘īl asked her if the man had given her any advice. She said that the man had sent him his greetings and asked him to change the threshold of his door. Isma‘īl recognized the man to be his father and realized that he had told him to divorce his wife. So he asked the woman to rejoin her family; meaning that she was divorced. He married another woman from the Jurhum tribe. After a while, Ibrahīm came to visit Isma‘īl but did not find him. His wife said that he had gone out to seek provisions. Another report says that she invited Ibrahīm to come and have some food and water. He asked her about their condition and she said that they were doing well and thanked Allah. He asked her what kind of food they ate and she said meat and the water of Zamzam and rain water was what they drank. So Ibrahīm prayed that Allah would bless their meat and water. The Prophet (may Allah's peace and blessings be upon him) said that if they also had grain at that time, Ibrahīm would have invoked divine blessings on it too. Ibn ‘Abbās said that if anyone outside Makkah only eats meat and water, they would suffer from stomachaches and a bad temperament. Then Ibrahīm asked the woman to convey his greetings to Isma‘īl and told him to keep the threshold of his door. When Isma‘īl returned from hunting, he felt as if something had happened. Another narration says that he perceived the scent of his father. He asked his wife what had happened, so she told him, speaking in good terms of an old man and reporting his questions about their livelihood. She also told him that the old man had greeted Isma‘īl and asked him to keep the threshold of his door. Upon this, Isma‘īl said that that man had been his father who had told him to keep his wife. After a while, Ibrahīm came again while Isma‘īl was under a tree close to Zamzam repairing his arrow before attaching the arrowhead to it. When he saw him, he stood up and welcomed him. They did as a son and a father would do; shaking hands and embracing. Ibrahīm told Isma‘īl that Allah had given him an order to build a house on an elevated place; on the hillock. Ibrahīm raised the foundations of the House there and built on them. Isma‘īl brought the stones and Ibrahīm would descend from the Maqām to take the stones from him and climb up to put them where appropriate. When the building was very tall, he brought the Maqām stone. When he reached the corner, he put it in its place, thus making the Maqām connected to the House. While he was building and Isma‘īl was handing him the stones, they were both praying that Allah would accept their building of the House, as Allah heard their prayers and knew their work. The statement that Isma‘īl learned Arabic is strong proof that the Arabic language is an ancient language and that it existed even before Ibrahīm. However, Isma‘īl was the first to have pronounced clear Arabic. A Hadīth says: “The first (person) whose tongue spoke clear Arabic was Isma‘īl when he was a fourteen-year old boy.'' [Ash-Shirāzi; classified as Sahīh by Al-Albāni]

‘Ā'ishah (may Allah be pleased with her) reported: A man from the Banu Zurayq, whose name was Labīd ibn al-A‘sam, performed magic on the Messenger of Allah (may Allah’s peace and blessings be upon him) and he began to imagine that he had done something that he had not. One day, while he was with me, he supplicated to Allah, the Almighty, and he supplicated for a prolonged period and then said: ‘O ‘Ā'ishah, do you know that Allah has told me regarding the matter I asked Him about? Two men came to me, one of them sat near my head and the other sat near my feet. One of them asked his companion: “What is wrong with this man?” The other replied: “'He is under a magic spell.” The first one asked: “Who performed magic on him?” The other replied: “Labīd ibn al-A‘sam.” The first one asked: “What did he do it with?” The other replied: “With a comb and the hair stuck in it, and the skin of a male date palm pollen.” The first one asked: “Where is it?” The other replied: “In the well of Dharwān.”’ The Messenger of Allah (may Allah’s peace and blessings be upon him) went with some of his Companions to the well. He returned to me and said: ‘O ‘Ā'ishah, by Allah, the water in that well was (red) like a Henna leaf infusion, and the date palms were like the heads of devils.’ I said: ‘O Messenger of Allah, should you take (those things) out (of the pollen skin)?’ He said: ‘No. Allah has healed me, and I was afraid that I would spread evil among the people.’ He then ordered the well be filled with earth, and it was filled with earth.”

Narrated by Bukhari & Muslim

‘Ā'ishah (may Allah be pleased with her) said that Labīd ibn al-A‘sam, a Jew from the tribe of Banu Zurayq, cast a spell on the Prophet (may Allah's peace and blessings be upon him) and he imagined that he had done something that he had not. One day, the Messenger of Allah (may Allah’s peace and blessings be upon him) was in ‘Ā'ishah's house, but he was paying her no attention as he was totally engrossed in supplicating repeatedly to Allah, the Almighty, to reveal to him the reality behind this issue. Then, the Prophet (may Allah's peace and blessings be upon him) told her that Allah, the Almighty, had answered his supplication and sent two angels to him; one of them sat by his head and the other by his feet. One of them said to the other: “What is wrong with this man?” referring to the Prophet (may Allah’s peace and blessings be upon him). The other said: “He is under a magic spell.” He asked: “Who has bewitched him?” The other said: “Labīd ibn al-A’sam.” He asked: “With what?” meaning: what was used to create this magic spell? The other said: “With a comb and the hair stuck in it, and the skin of a male date palm pollen.” He asked: “Where is it?” The other said: “In the well of Dharwān.” This was a well-known well in Madīnah. The Messenger of Allah (may Allah’s peace and blessings be upon him) went there with some of his Companions and took it out. Then the Prophet (may Allah's peace and blessings be upon him) came back and told ‘Ā'ishah that the water of the well was red like a Henna leaf infusion (either because the water of that well itself was bad or due to what had been thrown into it), and the date palms were as hideous and ugly as the heads of devils. ‘Ā'ishah (may Allah be pleased with her) asked: "Should you take it out?" meaning: should you take those things out of the pollen skin and show them to the people so they know what had happened? The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "No. Allah has healed me and I was afraid that I would spread evil among the people," meaning: Allah has healed me, and I feared that spreading this among the people might bring evil upon them, as it would attract the hypocrites’ attention to the harm that magic can cause, and may encourage them to learn it to harm the believers. Therefore, the Messenger of Allah (may Allah’s peace and blessings be upon him) gave up this benefit due to fear of its evil consequences. So the Prophet (may Allah's peace and blessings be upon him) ordered that the well should be filled with earth, and it was. Some people have denied the story of magic being done to the Prophet (may Allah's peace and blessings be upon him) claiming that it casts doubt upon his infallibility. They argued that, accepting the story means that the Prophet (may Allah's peace and blessings be upon him) might have imagined that he was seeing Jibrīl when he was not there, and that something had been revealed to him when nothing had been revealed. However, all of this is to be rejected, because the evidence that the Prophet (may Allah's peace and blessings be upon him) was infallible in what he conveyed from Allah, the Almighty, and that he was infallible in his manner of conveying it is well established. The harm that afflicted him due to the magic did not include any deficiency regarding conveying the Message. Rather, it was the sort of illness and troubles that normally afflict human beings. The effect of the magic that was performed on the Messenger of Allah (may Allah’s peace and blessings be upon him) was explained in other narration, which stated that he (may Allah’s peace and blessings be upon him) imagined that he had had sexual intercourse with his wives, when he had not done so.

Ibn Jubayr reported: Abu Jumu‘ah al-Ansāri once came to us and said: "We were with the Messenger of Allah (may Allah’s peace and blessings be upon him) and we were ten, including Mu‘ādh ibn Jabal. We said: ‘O Messenger of Allah, is there anyone who will acquire greater rewards than ours? We believed in you and followed you.’ He said: ‘What prevents you from doing so, while the Messenger of Allah is among you, bringing you the revelation from heaven? There are people who will come after you and who will be given a book between two covers (the Qur’an), and they will believe in it and implement its commands. They have a greater reward than yours.'"

Al-Bukhari in Khalq Af‘aal al-‘ibaad - At-Tabaraani

In this Hadīth, Abu Jumu‘ah al-Ansāri (may Allah be pleased with him) narrated that ten people, including himself and Mu‘ādh ibn Jabal, were accompanying the Messenger of Allah (may Allah’s peace and blessings be upon him) and they asked him if there were other Muslims who would acquire greater rewards than theirs (meaning: the Prophet's Companions), arguing that they believed in the Prophet (may Allah's peace and blessings be upon him) decisively and followed him firmly. The Prophet (may Allah's peace and blessings be upon him) told them that believing and following him was easier for them because he lived among them and brought them the revelation from heaven. The Prophet (may Allah's peace and blessings be upon him) added that there would be people who would get a greater reward, as they would come after the Companions to find just a book between two covers (the Qur’an), yet they would believe in it and implement its commandments. The meaning is that such Muslims will acquire a reward that is greater than the reward of the Companions (may Allah be pleased with them) only in this regard, even if the Companions surpassed them in other aspects, such as hard work and dedication in serving Allah and struggling for His cause. Thus, this Hadīth cannot be taken as proof that a Muslim who exists after the time of the Companions is better than the honorable Companions, as earning greater reward for some acts does not ensure absolute superiority. Ahl As-Sunnah wa al-Jamā‘ah believe that Companionship of the Prophet (may Allah's peace and blessings be upon him) is an unparalleled status, and that every Companion is better than any Muslim who comes after the Companions.

Hanzhalah ibn Hidhyam reported that his grandfather Haneefah said to Hidhyam: "Gather my children for me, because I want to leave a testament." When they were gathered, he said: "The first thing I bequeath is that this orphan of mine who is in my custody is entitled to one hundred camels, which were called Al-Mutayyabah (the good favored ones) in pre-Islamic times.'' Hidhyam said: "O my father, I heard your children say: 'We will approve of this during our father's life, but when he dies, we will recant it.'" He said: "So let the Messenger of Allah (may Allah's peace and blessings be upon him) judge between me and you." Hidhyam said: "We accept that." So Hidhyam, Haneefah, and Hanzhalah along with a young boy who escorted Hidhyam set forth. When they came to the Prophet (may Allah's peace and blessings be upon him) they greeted him. The Prophet (may Allah's peace and blessings be upon him): "What made you come, Abu Hidhyam?" He replied, having struck Hidhyam on the thigh: "I fear that old age or death will overtake me, so I wanted to make a bequest. I therefore said: 'The first thing I bequeath is that this orphan of mine who is in my custody is entitled to one hundred camels, which were called Al-Mutayyibah in pre-Islamic times.'" The Messenger of Allah (may Allah's peace and blessings be upon him) became so angry that we saw anger in his face. He was sitting, but he knelt down and said: "No, no, no! A charity should consist of five camels, or else ten, or else fifteen, or else twenty, or else twenty-five, or else thirty, or else thirty-five, or of a maximum of forty." They fared him well, and the orphan had a stick with him with which he was beating a camel. So the Prophet (may Allah's peace and blessings be upon him) noted: "That is a too big a stick for an orphan." Hanzhalah said: "My father drew me closer to the Prophet, may Allah's peace and blessings be upon him and said: 'I have sons with beards, and others younger than them, and this one is the youngest. So pray for him.'" Therefore, he wiped his head and said: "May Allah bless you," or: "May he be blessed." Dhayyāl said: "I have seen Hanzhalah, and a man with a swollen face or a beast with a swollen udder would be brought to him. He would spit on his hands and say "Bismillāh" (in the name of Allah); put his hand on his head, where the Messenger of Allah (may Allah's peace and blessings be upon him) had placed his hand; and then wipe [the affected part] with it." Dhayyāl said: "The tumor would disappear."

Narrated by Ahmad

Hanzhalah ibn Hidhyam ibn Hanīfah narrates that his grandfather Hanīfah ordered his son Hidhyam to gather his children for him because he wanted to leave a testament before his death. The children gathered, and he told them that the orphan who was in his custody should be given one hundred camels. Before Islam, these camels were called the Mutayyabah, meaning: good camels that people liked for being from among the best camels. Hidhyam told his father that he heard his siblings say that they would approve of their father's will but that they would recant it on his death and would not give the orphan anything. So Hanīfah said that the Messenger of Allah (may Allah's peace and blessings be upon him) would judge between them. Hidhyam said that they were fine with the prospective judgment of the Prophet, may Allah's peace and blessings upon him. So Hidhyam; Hanīfah; and Hanzhalah, the son of Hidhyam — escorting his father — went to the Prophet (may Allah's peace and blessings be upon him) and greeted him. He asked Hanīfah (the father of Hidhyam) what had made him come over to him. Hanīfah pointed to Hidhyam, remarking that he feared that he would die before leaving a testament. He added that the first point of the bequest was that the orphan who was in his custody should be given one hundred camels, which were called, before Islam, the good and favorable ones. On that account, the Messenger of Allah (may Allah's peace and blessings be upon him) became so angry that they discerned that in his face. He changed his sitting position and knelt down. He said that a charity should consist of five camels, or else ten, or else fifteen, or else twenty, or else twenty-five, or else thirty, or else thirty-five, or a maximum of forty. He meant that charity is allowed if it does not exceed the third of one's wealth. They left him, and the orphan had a stick with him wherewith he drove a camel. So the Prophet (may Allah's peace and blessings be upon him) remarked that such a stick was too big for an orphan. By this, he meant that the orphan was a man of a big stature, and it was an exaggeration to call him an orphan, for he was not that young. Hanzhalah said that his grandfather drew him closer to the Prophet (may Allah's peace and blessings be upon him) and said that he had old bearded sons and younger children, and the youngest of them was Hanzhalah, so he asked the Prophet (may Allah's peace and blessings be upon him) to pray for him. The Prophet (may Allah's peace and blessings be upon him) wiped his head and invoked Allah's blessings on him. Dhayyāl, a narrator of this Hadīth, said that he later saw Hanzhalah being brought a man with a swollen face or a beast with sore udders, so he would spit on his hand; say: Bismillāh" (in the name of Allah); put his hand on his head where the Prophet (may Allah's peace and blessings be upon him) had put his hand; and then wipe the affected part of the man or beast, and the tumor would disappear.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Mūsa was a bashful man who used to cover his skin completely out of extreme bashfulness. So some of the children of Israel abused him, saying: 'His keenness on covering his body in this way is only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect.' Allah wished to clear Mūsa of what they said about him. So, one day, while Mūsa was alone, he took off his clothes and put them on a stone and started bathing. When he finished, he went to get his clothes but the stone ran away with them. Mūsa picked up his stick and ran after the stone saying: 'My garment, O stone! My garment, O stone!' He ran behind it until he reached a group of the Children of Israel who saw him naked then, and found him the best of what Allah had created, and thus Allah cleared him of what they had accused him of. The stone stopped there and Mūsa took his garment, put it on and struck the stone repeatedly with his stick. By Allah, the effect of the strikes was visible on the stone; three, four, or five marks. This was what Allah refers to in His Saying: {O you who have believed, be not like those who abused Moses; then Allah cleared him of what they said. And he, in the sight of Allah , was distinguished.} [Sūrat al-Ahzāb: 69]"

Narrated by Bukhari & Muslim

Prophet Mūsa (Moses)(peace be upon him) was a man of abundant bashfulness. He always loved to cover himself so that his skin would not be seen out of bashfulness. The Children of Israel verbally abused him. They said that he covered himself as such because he had a skin defect like leprosy or scrotal hernia (i.e. a bulging groin), or some other defect or disease. So, Allah wanted to prove to them that Mūsa was not suffering any of that. One day, he was alone, so he put his clothes on a stone and bathed. After the bath, he went to take his clothes but the stone ran with the clothes on it. Mūsa took his staff and ran naked after the stone, asking it to give him his clothes back. While running, he passed by a group of the Children of Israel who saw him naked and saw that he had perfect skin. They knew then that he had no skin defects. Mūsa caught up with the stone and took his clothes and put them on. He then hit the stone with his staff, leaving on it three, four, or five marks. Allah, the Exalted, referred to this incident in the Qur'an, in the following verse: {O you who have believed, be not like those who abused Moses; then Allah cleared him of what they said. And he, in the sight of Allah, was distinguished} [Sūrat al-Ahzāb: 69]. It warns the believers not to abuse Prophet Muhammad (may Allah's peace and blessings be upon him) as the Children of Israel abused Mūsa, who had an honorable status with Allah, the Almighty, and so Allah cleared him of what they had falsely attributed to him.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "‘Īsa the Son of Maryam saw a person stealing. Thereupon, ‘Īsa asked him: 'Did you steal?' He said: 'No, by the One besides Whom there is no god.' So ‘Īsa said: 'I believed in Allah and disbelieved my eyes (what my eyes saw).'

Narrated by Bukhari & Muslim